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OUTLINE STUDIES
IN
THE NEW TESTAMENT
FOR
BIBLE TEACHERS
By
JESSE LYMAN HURLBUT, D.D.
[Illustration]
NEW YORK: EATON & MAINS
CINCINNATI: JENNINGS & GRAHAM
Copyright, 1906, by
EATON & MAINS.
CONTENTS
PAGE
PREFATORY 5
HINTS TO STUDENTS 7
HINTS TO TEACHERS 9
THE COURSE DIVIDED INTO LESSONS 11
I. THE LAND OF PALESTINE 13
II. THE PEOPLE OF PALESTINE 19
III. THE LIFE OF CHRIST 25
IV. THE THIRTY YEARS OF PREPARATION 30
V. THE YEAR OF OBSCURITY 35
VI. THE YEAR OF POPULARITY 40
VII. THE YEAR OF OPPOSITION 48
VIII. THE WEEK OF THE PASSION 54
IX. THE DAY OF THE CRUCIFIXION 58
X. THE FORTY DAYS OF RESURRECTION 64
XI. THE NEW TESTAMENT WORLD 68
XII. THE SYNAGOGUE 73
XIII. THE CHURCH IN JUDEA 76
XIV. THE CHURCH IN TRANSITION 83
XV. THE CHURCH TWENTY YEARS AFTER THE ASCENSION 89
XVI. THE PREPARATION OF PAUL FOR HIS WORK 93
XVII. THE CHURCH AMONG THE GENTILES 99
XVIII. THE END OF THE AGE 106
PREFATORY
There is no book in the world which repays earnest study so abundantly
as the Holy Bible. Even the cursory reader who possesses a candid mind
can gather many precious thoughts from its pages; and he who turns to it
for guidance in life, however ignorant he may be, will never be led
astray. But as the precious metal lies hidden in the mountains, and must
be sought out by the miners, so the treasures in the Word of Life are
found only by those who search diligently for them. He who not only
reads but _studies_ the Scriptures finds an abundant reward. There is
need in our age of searchers in the Bible, who shall bring out of its
treasure-house things new and old.
In the old Bible the most important themes are those which gather around
the God-man, Jesus Christ. His coming to earth was the culmination of
all prophecy, the focus of all history, and the center of all doctrine;
and the church which he founded has been for nineteen centuries the
inspiration of the world's progress. There are two subjects in the New
Testament with which every follower of Christ should be thoroughly
acquainted, and they are its two most prominent themes: the life of
Christ on earth, and the growth of the early church. In the life of
Christ he should know the order of the leading events; he should grasp
its principles, and should enter into its spirit. Only as we apprehend
Christ can we comprehend the truths taught and inspired by Christ.
But our work as New Testament students must not end with the story of
Christ's ascension from earth. Jesus left behind him a little church, of
only one hundred and twenty members, which in seventy years overswept
all the lands of the greatest empire then on the earth, and which now
covers nearly all the world. Of that church we are members, inheritors
of its traditions, its doctrines, and--best of all--its spirit. It
should be our delight to trace the steps of its early progress, to see
how its plans grew with the advancing years, and how an obscure company
of Jewish disciples became a church of world-wide reach.
To enable a student to obtain this knowledge this book has been
prepared. The earlier studies on the life of Christ have been published
as Studies in the Four Gospels, but have been carefully revised and, in
the author's judgment, improved. The studies on the early church are the
outgrowth of work begun many years ago, frequently revised, taught to
classes many times, and carefully restudied in the light of the most
recent researches in the domain of early church history.
These chapters are, as their titles indicate, _studies_; designed, not
for reading, but for study. This book does not undertake to be a life of
Christ, and a history of the early church, to be read. It simply extends
a helping hand, and holds out to the student a clue by means of which he
can form his own life of Christ and prepare for himself a history of the
early church. Wherever a fact can be learned by searching out a
Scripture reference the fact is not stated, but the reference is given.
Every text referred to should be searched out, as these texts contain
the essential facts of this book. Whoever would use these studies
rightly must pursue them with the Bible close at hand, and must consult
his Bible more frequently than this text-book.
There are a million and a half Sunday school teachers who should be
acquainted with the story of Christ and his church: and there are
several millions of young people in our Sunday schools who may be
teachers before many years and need the same knowledge. This book has
been prepared in the hope that these teachers and young people may find
it a help to know Him who is the head of the church; and to understand
the church, which is the pillar and ground of truth.
JESSE L. HURLBUT.
January 3, 1906.
HINTS TO STUDENTS
Those who desire merely to _read_ this book, or to look it over, will
not find it interesting. Those who already know how to study will not
need these hints, and can use the book in their own way. But there are
many who desire to study these subjects carefully and yet do not know
precisely how to do the work. For these students, earnest but untrained,
these hints are given.
1. These studies should be pursued with the Bible close at hand, so that
every Scripture reference may be at once searched out and read.
2. Begin each lesson by a general view; reading it through carefully,
and memorizing the leading divisions of the outline, which are indicated
by the Roman numerals I, II, III, etc. This will give the general plan
of the lesson.
3. Now take up Part I of the lesson in detail; notice and memorize its
subdivisions, indicated by 1, 2, 3, etc., and search out all the
Scripture references cited in it. If practicable, write out on a sheet
of paper the reference (not the language of the text in full), and what
each reference shows. Thus with references in the Second Study, page 19,
Section I, =Origin=, 1. =Semitic.= (Gen. 12. 1-3) God's call and promise
to Abram. (Gen. 17. 1-8) The call repeated; name changed to Abraham.
(James 2. 23) The Friend of God. (Gen. 18. 19: "He will command his
children," etc.)
In this manner write out all the facts ascertained from all the
references in the section.
4. It would be a good plan to write out in full, as a connected
statement, all the facts in the section.
5. In like manner study out and write out all the facts obtained by a
study of the lesson and the text cited in it. This will greatly aid the
memory in holding fast to the information gained.
6. Having done this, look at the blackboard outline at the end of the
study and see if you can read the outline of the lesson by the aid of
the catch-words and indications which it affords. Study the lesson until
you can read it with the blackboard outline, and then recall it without
the outline.
7. Now take up the questions for review. Read them over, one by one, and
see if you can answer them. To many of them the answer is not given in
the text-book, but it will be found in the Scripture references when
searched out. Do not cease your study until every question can be
answered from memory.
8. Frequently review the lessons already learned. Before beginning the
third study review the first and second; before the fourth, review the
first, second and third; and at the completion of the course review them
all. The knowledge gained by this thorough study will more than
compensate for the time and trouble which it requires.
HINTS TO TEACHERS
Classes may be organized on various plans and out of varied materials
for the study of these lessons.
1. A teachers' class, composed of teachers and also of senior scholars
in the Sunday school, may be formed to study the life of Christ, which
is one of the most important subjects in the Bible. This may meet on an
evening, or an afternoon, and devote all the session to the study of the
lesson and to discussions upon it.
2. In many places a teachers' meeting is held for the study of the
International Lesson as a preparation for the Sunday school class. A
part of the time might be taken at this meeting for the study of these
subjects. In that case it would be well to follow the division into
lessons, as given on pages 11, 12.
3. A normal class may be organized among the brightest scholars in the
Sunday school, who should be trained to become teachers. This normal
class may meet on an afternoon, or an evening, or may take the lesson
period in the Sunday school session.
4. These studies may be pursued by the young people's society of the
church, or by a class formed under its auspices, meeting at such time
and place as shall be found most convenient.
There are two methods in which these lessons may be taught: One is the
_lecture method_, by which the instructor gives the lesson to the class
in the form of a lecture, placing the outline upon the blackboard as he
proceeds, calling upon the students to read the texts cited, and
frequently reviewing the outline in a concert drill. By this method the
students may or may not have the books, as they and the instructor
prefer. While it is not necessary to supply the class with the
text-book, it will be a good plan to do so. Some lecturers prefer to
have the books closed while the lecture is being given; but others
desire to have the students use the outline in the book as a syllabus,
enabling them to follow the subject more closely.
The other method, simpler and easier, is to let the student have a copy
of the book, to expect the lesson to be prepared by the class, and to
have it recited, either individually or in concert. Let each student
gain all the information that he can upon the subjects of the lesson;
let each bring his knowledge to the possession of all; let all talk
freely, and all will be the gainers.
It would be a good plan to have papers read from time to time upon the
subjects suggested by the course and parallel with it.
Some teachers and classes may regard the contents of this book as too
extensive and may prefer a shorter course. The aim of the author has
been to include in the course only those subjects that are essential to
an understanding of the New Testament, and the entire series of lessons
is recommended; but if a shorter course be deemed absolutely necessary,
two plans are suggested:
1. There are three subjects which under necessity might be omitted:
Second Study, The People of Palestine; Third Study, General View of the
Life of Christ; Twelfth Study, The Synagogue. This will leave fifteen
studies, or twenty-two lessons.
2. Another plan might be undertaken: to take up as a course the studies
on the life of Christ, or even omitting, as above, the second and third
studies, making eight; and to leave the eight studies in the early
church--a most interesting and valuable subject--to a later period.
THE COURSE DIVIDED INTO LESSONS
For the convenience of teachers and classes, the eighteen studies of
this course are divided into twenty-five lessons, as follows:
Lesson 1. The Land of Palestine. First Study.
" 2. The People of Palestine. Second Study.
" 3. The Life of Christ--General View. Third Study.
" 4. The Thirty Years of Preparation. Fourth Study.
" 5. The Year of Obscurity. Fifth Study.
" 6. The Year of Popularity. Sixth Study. Part One.
" 7. The Year of Popularity. Sixth Study. Part Two.
" 8. The Year of Opposition. Seventh Study. Part One.
" 9. The Year of Opposition. Seventh Study. Part Two.
" 10. The Week of the Passion. Eighth Study.
" 11. The Day of the Crucifixion. Ninth Study.
" 12. The Forty Days of Resurrection. Tenth Study.
" 13. The New Testament World. Eleventh Study.
" 14. The Synagogue. Twelfth Study.
" 15. The Church in Judea. Thirteenth Study. Part One.
" 16. The Church in Judea. Thirteenth Study. Part Two.
" 17. The Church in Transition. Fourteenth Study.
" 18. The Church Twenty Years after the Ascension. Fifteenth
Study.
" 19. The Preparation of Paul for his Work. Sixteenth Study.
Part One.
" 20. The Preparation of Paul for his Work. Sixteenth Study.
Part Two.
" 21. The Church among the Gentiles. Seventeenth Study. Part
One.
" 22. The Church among the Gentiles. Seventeenth Study. Part
Two.
" 23. The Church among the Gentiles. Seventeenth Study. Part
Three.
" 24. The End of the Age. Eighteenth Study. Part One.
" 25. The End of the Age. Eighteenth Study. Part Two.
FIRST STUDY
The Land of Palestine
In the historical study of the New Testament the two principal subjects
are, the life of Jesus Christ on earth and, after the Ascension, the
growth of the Christian church.
The life of Christ was passed entirely in Palestine; and we therefore
begin our studies with a view of that land as it was in our Saviour's
day.
I. =It was an oriental land.= In all ages the boundaries of Palestine
have been about the same, though the dominion of its rulers has varied
according to their power. Palestine Proper, originally the land of
Canaan, and later the land of Israel, or the Twelve Tribes, is located
near the south-eastern corner of the Mediterranean Sea; having Syria and
Phoenicia on the north, the great Syrian Desert on the east, the
Sinaitic wilderness on the south, and the Mediterranean on the west.
Located just outside the tropics, near the point of contact between Asia
and Africa, it belongs to the Oriental or Eastern world.
II. =It was a small land.= The greatest lands have not always been the
largest. Greece, no larger than half a dozen counties in America, is
greater in history than vast China; and the single city of Rome won and
held the empire of the Mediterranean lands. Territorially the whole
extent of Palestine was about that of Massachusetts and Connecticut
united, or that of Switzerland, in Europe--about 12,500 square miles.
Its sea-coast, from Tyre to Gaza, is 140 miles long; its Jordan line,
from Mount Hermon to the foot of the Dead Sea, is 156 miles.
III. =It was a land of varied natural features.= There is a regularity
in the natural conformation of Palestine which every traveler notices.
The country lies in five parallel sections.
1. Approaching from the Mediterranean one meets first a =sea-coast
plain= two or three miles wide at the north, but widening, as it goes
southward, to nearly twenty miles at Gaza.
2. Crossing this we approach the =Shephelah=, _or foot-hills_; a terrace
of low hills, from 300 to 500 feet high.
3. Ascending these we reach =the mountain region=, a range of mountains
broken by ravines in all directions, and varying from 2,500 to 3,000
feet high. This region was the home of the Israelites in all their
history. They were always a mountain people and never occupied the lower
plains in any great degree. In all the Bible times the plains and
valleys were mainly foreign and heathen in their population, while the
mountains were Israelite in the Old Testament and Jewish in the New.
4. Crossing the mountains we descend to the =Jordan valley=, lower than
the sea level and from five to twenty miles wide. Through this runs the
river Jordan, passing through two lakes--Lake Merom and the Sea of
Galilee--and emptying into the Dead Sea.
5. Beyond the valley rises the =eastern table-land=, with higher
mountains, but more level summits, and broken by fewer valleys. The
mountains gradually decline to the great Syrian Desert on the east.
IV. =It was a Land of Five Provinces.= In the time of Christ there were
five political divisions in Palestine; three on the west side of Jordan
and two on the east.
[Illustration: PALESTINE In the time of CHRIST]
1. On the north, west of the Jordan, was the province of =Galilee=,
situated between the river Jordan, the Sea of Galilee, the land of
Phoenicia and Mount Carmel. It was inhabited by a brave, simple-hearted
people, mainly Jews, but with many Gentiles among them. Hence its name
(Isa. 9. 1, 2; Matt. 4. 15, 16); and the contempt in which it was held
at Jerusalem. (John 7. 41, 52.) It was the home of Jesus during most of
his life and ministry.
2. The central region was =Samaria=. See its location. (John 4. 3, 4.)
It was, strictly speaking, not a province but a district around the
cities of Shechem and Samaria, not extending either to the sea or river,
and of uncertain limits, inhabited by a composite people, partly
Israelite, partly heathen, in their origin. Note the claim of its people
(John 4. 12) and their expectation. (John 4. 25.) Observe how they were
regarded by the Jews. (John 4. 9; 8. 48.) Notice that Christ paid no
regard to this caste prejudice. (John 4. 10.)
3. The southernmost province of Palestine was =Judea=. As the largest,
and the special home of the Jewish people, it often gave its name to the
whole land, as in Mark 1. 5; Luke 7. 17; Acts 10. 37. Generally,
however, it is distinguished as the name of the province, as in Luke 2.
4; Matt. 2. 22; John 4. 3. Jesus made several visits to this district,
especially to its city, but only for limited periods, as its people were
more bigoted than the Galileans and bitterly opposed to him.
4. On the east of the Jordan and the Dead Sea was the province of
=Peræa=, a word meaning "beyond." It is not mentioned by that name in
the New Testament. Notice what it is called in Matt. 19. 1; Mark 10. 1.
We read of a visit paid by Jesus to this region near the close of his
ministry.
5. North of the river Hieromax, and east of the Sea of Galilee, was a
fifth province, the ancient land of =Bashan=, "woodland," but known in
the gospels as "Philip's tetrarchy." Notice how it is specified in Luke
3. 1. Another name for a part of this territory is given in Matt. 4. 25;
Mark 5. 20; 7. 31. Its inhabitants were mostly Gentiles or heathen.
Twice this country enjoyed brief visits from Jesus, each marked by a
miracle (Mark 5. 1-20; 7. 31-37).
V. =It was a Populous Land.= We can only note the places referred to in
the gospel history, and we arrange them according to the provinces.
1. In Galilee we note: 1.) =Nazareth=, due west of the southern end of
the Sea of Galilee, the early home of Jesus (Matt. 2. 23; Luke 2. 51).
2.) =Nain=, south of Nazareth, where he wrought a miracle (Luke 7. 11).
3.) =Cana=, north of Nazareth, where the first miracle was wrought (John
2. 1). 4.) =Capernaum=, on the Sea of Galilee, the home of Jesus during
most of his ministry, and the scene of many miracles (Luke 4. 31; Mark
2. 1).
2. In Samaria we note two places: 1.) =Shechem=, which may be the place
referred to in John 4. 5, though late authorities regard it as the name
of a hamlet, now called Iskar, near by. 2.) =Samaria=, a few miles
north-west of Shechem, the early capital of the province, and the first
place where the Gospel was preached to other than the Jews (Acts 8. 5).
3. In the province of Judea we notice: 1.) =Jerusalem=, "the holy city"
(Matt. 4. 5), and the place where Jesus was crucified (Matt. 16. 21).
2.) =Bethany=, two miles east of Jerusalem (John 11. 18), where Jesus
was entertained by Mary and Martha (John 11. 1). Note two great events
near this place (John 11. 43; Luke 24. 50, 51). 3.) =Bethlehem=, six
miles south of Jerusalem. The great event in its history (Matt. 2. 1.)
Its ancient honor (Luke 2. 4.) 4.) =Hebron=, the ancient capital of
Judah, a priestly city, and the probable birthplace of John the Baptist
(Luke 1. 39, 40.) 5.) =Jericho=, eighteen miles from Jerusalem, in the
Jordan valley, visited by Jesus near the end of his ministry (Luke 19.
1). 6.) =Ephraim=, a village fourteen miles north of Jerusalem, the
hiding place of Jesus for a brief period (John 11. 54).
4. In the province of Peræa but one place is identified as connected
with the life of Christ: =Bethabara= (Revised version, "Bethany beyond
the Jordan") the place of the baptism and of the first disciples;
thirteen miles south of the Sea of Galilee.
5. In Philip's tetrarchy, east of the Sea of Galilee, we note three
places: 1.) =Cæsarea Philippi=, at the foot of the Mount Hermon (Mark 8.
27; 9. 2). 2.) =Bethsaida=, at the head of the Sea of Galilee, east of
the Jordan (Luke 9. 10-13). 3.) =Gergesa= or =Gerasa=, a little place on
the eastern shore of the Sea of Galilee (Matt. 8. 28).
VI. =It was a Subject Land.= Half a century before the birth of Christ
the Jews became subject to Rome, and thenceforward various changes took
place in the form of government:
1. The whole land, with some surrounding provinces, was a =kingdom=
under Herod the Great (Matt. 2. 1), but tributary to the emperor at Rome
from 37 B. C. to 4 B. C., the year of Christ's birth.
2. On Herod's death it was divided into three =tetrarchies=,
"fourth-part rules." Archelaus became tetrarch of Judea and Samaria
(Matt. 2. 22); Herod Antipas, tetrarch of Galilee and Peræa (Matt. 14.
1; Luke 23. 6, 7); Herod Philip, tetrarch of the Bashan district (Luke
3. 1). A fourth tetrarchy, outside of Palestine, on the north, was held
by Lysanias (Luke 3. 1).
3. About the year 7 A. D., when Jesus was eleven years old, Archelaus
was deposed by the Roman emperor and his dominion made a province under
a Roman procurator, the other two tetrarchies remaining undisturbed.
This was the form of government during the ministry of Jesus. Judea and
Samaria constituting one Roman province under Pontius Pilate; Galilee
and Peræa, Herod's tetrarchy, and Bashan, Philip's tetrarchy.
[Illustration: NEW TESTAMENT PALESTINE]
4. In the year 37 the Roman emperor made Herod Agrippa I. king first
over Judea, and then, in 41, over all the dominions of his grandfather,
so that Palestine became a kingdom again. He is mentioned in Acts 12. 1.
5. On Agrippa's death, in A. D. 44, a new division took place. Agrippa
II., son of Agrippa I., became ruler of Chalcis and Bashan. He is
called, but by courtesy only, "King Agrippa," in Acts 25. 13; 26. 1, 2.
The rest of Palestine, consisting of Judea, Samaria, and Peræa, became
again a procuratorship under direct Roman rule. See Acts 23. 24; 24. 27.
6. On the rebellion of the Jews, A. D. 66, the government was again
changed. Palestine became a part of Syria, under Vespasian, the legate.
This was the end of Jewish history as a separate nationality.
Suggestions for Study and Teaching
1. Study carefully a good map of Palestine and learn
from it the boundaries and location of the land.
Memorize the dimensions and distances given in the
outline.
2. Draw a map showing the five natural divisions in
Par. III., and learn their names.
3. Indicate on your own map the five provinces,
comparing the best maps at hand to find their boundary
lines.
4. Locate on your own map all the places named in Par.
V., and be able to name an event connected with each,
studying the references for this purpose.
5. Be sure to examine all the references, and state
what fact each reference shows concerning a locality.
6. Draw in succession five sketch maps, each to
represent the political government of a period. Write
across each province the name of a ruler. Map No. 1
will represent it at the birth of Christ. No. 2,
during the childhood of Christ. Map No. 3, during his
ministry. No. 4, about A. D. 41. No. 5, from 42 to 66
A. D. Look out all the references given in Par. VI.
Blackboard Outline
I. =Orien. L. Bound.= N. S. P. E. S. D. S. S. W. W. M. S.
II. =Sm. L.= S. M. 12,500. S. C. 140. J. L. 156.
III. =Var. Nat. Fea.= S. C. P. Sh. M. R. J. V. E. T. L.
IV. =Fiv. Prov.= Gal. Sam. Jud. Per. Bash.
V. =Pop. L.= Gal. N. N. C. C. Sam. Sh. Sa. Jud. J. B. B. H.
J. E. Per. B. Ph. Tet. C. P. B. G.
VI. =Sub. L.= 1. Km. 2. Tetr. 3. Prov. 4. Kgm. 5. "Kg. Ag."
Rom. Proc. 6. Part of Syr.
Questions for Review
Why do we need to study the land of Palestine? What
were the boundaries of Palestine? Where is it located?
Name some small countries which have been prominent in
history. What is the size of Palestine? How long is
the coast-line? The Jordan line? What are the five
natural divisions of the land? Name and bound each of
the political divisions. In which of these provinces
was Jesus born? In which did he pass most of his life?
In which was he crucified? Name four places in
Galilee, and an event connected with each? Two places
in Samaria, and their events. Six places in Judea and
their events. One place in Peræa and three in Philip's
tetrarchy, with their events. State the six successive
forms of government and their rulers in Palestine
during the New Testament period.
SECOND STUDY
The People of Palestine
In all the ancient world there was but one people among whom Christ
could have come with his revelation, and through whom his message could
have been given to mankind. That people was =the Jews=, in certain
respects the most remarkable of all the races.
I. We notice their =origin=, which shows a series of selections
extending through many centuries and a training for their peculiar
mission.
1. Of the three great families of earth, they sprang from the =Semitic=,
which has been the mother of all the great religions of the world; a
thoughtful, meditative race, rather than active and aggressive.
2. From this race =Abraham= was called, more than twenty centuries
before Christ, to be the father of a great nation (Gen. 12. 1-3; 17.
1-8). He was distinguished for his worship of the one God, for his
faith, and for his nobility of character. Notice his title in Jas. 2.
23; a name by which he is still known in the East, _el Khalil_, "the
Friend." His influence upon his family (Gen. 18. 19).
3. Of the families descended from Abraham that of =Isaac= was chosen
(Gen. 21. 12; Rom. 9. 7). All the other races of Abrahamic origin
yielded to the idolatrous influences around them and lost the knowledge
of God.
4. Of the two sons of Isaac one married among the Canaanites, and, as a
result, his descendants became idolaters (Gen. 26. 34, 35; 36. 2). The
other chose the inheritance of the covenant (Gen. 28. 20-22). His name
was changed (Gen. 32. 28; 35. 10). His descendants, the =Israelites=,
trained up in the true faith, became the people of God. Each of his
twelve sons was the ancestor of a tribe (Exod. 1. 1-7). They continued
one people for a thousand years, though part of the time divided into
two kingdoms.
5. In the year 721 B. C. ten of the twelve tribes were carried into
Assyrian captivity (2 Kings 17. 18-20). Having lost their religion, the
only bond of unity, they mingled with the idolatrous world and ceased to
be a separate people. The =tribe of Judah= was left, Benjamin being
incorporated with it. Henceforth they were called "the Jews," a name
found first in 2 Kings 18. 26.
6. But through all the history of Judah, as well as of Israel, there had
been two distinct elements in the people: the worshipers of God and of
idols; the religious and the worldly. In order to separate these
elements, to cut off the evil and to discipline the good, came the
Babylonian captivity, B. C. 587. Through this the idolatrous element was
either destroyed or assimilated with the heathen world. At the release
from captivity, B. C. 536, all the Jews were of God-fearing,
Scripture-loving element. This was =the Remnant=, the "holy seed," the
true Israel (Isa. 6. 8-13).
Thus, out of all the world, was gradually chosen and prepared a people
among whom the Lord should come.
II. Notice =their traits= as a race, for which they were chosen, and
which were intensified by their training:
1. They were a =religious= people; monotheistic; worshiping the one
invisible God, hating idolatry. See the command (Exod. 20. 3-6). The
exhortation of Joshua (Josh. 24. 14). This is the great glory of Israel
alone among the ancient nations.
2. They were an =exclusive= people; strongly attached to each other, and
seeking no affiliation with other races. Note this trait in Abraham
(Gen. 24. 2-4). Also in Isaac (Gen. 28. 1, 2). See Balaam's prophecy
(Num. 23. 9). To this day the Jews dwell apart; in most European cities
there is a "Jewish quarter."
3. They were a =conservative= people; attached to their own customs,
opposed to all changes, clinging to their worship despite persecution.
4. They were an =aspiring= people. From their earliest history the Jews
cherished the expectation of being a great and conquering nation. From
their own prophecies they obtained the hope and belief that a great king
should arise among them to rule the world. See the promises in Gen. 49.
10. The prophecy in Isa. 32. 1, 2. His title in Dan. 9. 25. The word
"Messiah" in Hebrew is "Christos" in Greek, and "Anointed" in English.
This messianic hope was the central thought of all Judaism.
5. They were a =moral= people. Their Scripture set up a standard of
character immeasurably superior to that in other ancient lands. Among
the Jews womanhood was honored, drunkenness was rare, honesty was the
rule, and crime was far less frequent than elsewhere.
These were the traits that made the Jews the people of God and fitted
them to accomplish the divine purpose.
III. What was that purpose? Every race has its mission in the world. The
Greeks were set to exalt the intellect; the Romans, to establish the
reign of law. We notice the =mission of the Jewish people=:
1. =To perpetuate the knowledge of God.= In the general wickedness of
the world and the spread of idolatry there was danger lest the true
religion be utterly lost. Therefore God chose out one nation--the one
having the traits best fitting it for his purpose--and set it apart to
guard the holy fire of divine truth until the rest of the world should
be ready to receive it.
2. =To receive training for higher revelation.= The higher revelations
of God can come only to a people whose religious faculties have been
trained to receive them. Judaism was God's school where a chosen race
was educated. They received the Scriptures, the prophets, the ritual of
worship, and, above all, the discipline of trial, fitting them to become
"a nation of priests." See Paul's enumeration of their privileges in
Rom. 9. 4, 5.
3. =To proclaim the Gospel to the world.= When, in the fullness of time,
Israel was trained up to knowledge and the outer world prepared to
receive the truth, Christ came as the consummation of Judaism. Then a
new mission opened before the Jews--that of proclaiming Christ to the
world. The little company of disciples were the seed that should
replenish the whole earth. See the command. (Matt. 28. 19, 20.)
IV. We notice now the =Jews in the time of Christ=.
1. They were divided into two great =branches=: the =Jews of Palestine=
and the =Jews of the Dispersion=. The former were descendants of those
who had settled in Palestine after the decree of Cyrus, B. C. 536 (Ezra
1. 1-3); the latter those who remained in the lands of their adoption,
were found all over the ancient world, and were far more numerous. See
references to them in John 7. 35; James 1. 1; 1 Pet. 1. 1. We note that
these "Jews of the Dispersion" were not descendants of the Ten Tribes,
except in a few instances, but were _Jews_--that is, descendants of
Judah.
2. Noticing now the Palestinian Jews, for with these the life of Christ
was mainly connected, we find them divided into two =sects=, or schools
of thought: the =Pharisees= and the =Sadducees=. These two parties arose
about 168 B. C., in the time of the Maccabæan uprising. Let us look at
them in contrast.
1.) Their _names_ express their traits. _Pharisee_
means "separatist," "one who is apart." _Sadducee_
means "just," or "righteous," but rather with our idea
of the world "moralist."
2.) Their _aims_. The Pharisee aimed to keep the
Mosaic law absolutely, particularly with regard to
ceremonial requirements; to do more than obey it, by
setting around it a hedge of traditional
interpretations going beyond its letter in strictness.
The Sadducee professed to keep the law, ignoring
tradition, but gave it a lax and easy interpretation
which often ignored its requirements.
3.) Their _spirit_. The Pharisee was the radical and
zealot, showing an intense, intolerant Judaism. The
Sadducee was the liberal easy-going man of the world,
taking the world as he found it.
4.) Their _beliefs_. The Pharisee believed in a
spiritual world, heaven, hell, angels, the hereafter,
the judgment. The Sadducee could not find clear
statements of these doctrines in the Old Testament,
and denied them. See Matt. 22. 23; Acts 23. 8.
5.) Their _influence_. The Pharisees were strong in
the synagogues, where the scribes gave their
interpretations, and hence were powerful among the
people as leaders in religion. The Sadducees were the
smaller body, but influential from their wealth and
their social position, for the high priests and all
the priestly order belonged to them, and they were the
office-holding class, the court party. (Acts 4. 1, 2;
5. 17.)
6.) Their _evils_. The evil of the Pharisees was their
tendency to make religion mere hypocritical formality,
so often rebuked by Christ. See Matt. 23. 2-7. The
evil of the Sadducees was their utter lack of moral
conviction, from worldliness and self-interest. See
their motive for putting Christ to death (John 11.
47-50).
3. Thus far we have noticed only Jews, but there were also in Palestine
many =Gentiles=, which was the name the Jews gave to all foreigners or
people of race other than themselves. These were of three classes,
called respectively: 1.) =Sinners=--That is, those who made no attempt
to observe Jewish usages. See Gal. 2. 15. The same name was given to the
Jews who did not undertake to keep the ceremonial law, without reference
to their moral character (Matt. 9. 10, 11). 2.) =The Devout.= Those who
believed in the Scriptures and worshiped God, but who had not been
received into the Jewish Church by circumcision. Such was Cornelius
(Acts 10. 1, 2). 3.) =Proselytes=--Such as renounced Gentilism, received
circumcision, and obeyed the Jewish law (Acts 6. 5; Matt. 23. 15).
V. =The Language of Palestine.=
1. Originally =Hebrew=; still read, in Christ's time, in the synagogue
but not well understood and requiring an interpreter.
2. Mostly =Aramaic=, or =Syro-Chaldaic=--that is, Chaldaic with Syrian
admixture; the common dialect of the people, and undoubtedly spoken by
Christ. See instances in Mark 7. 34; 15. 34. This is the language
referred to in John 19. 20, 21, and Acts 22. 2, as "Hebrew."
3. The language of polite literature in all countries was =Greek=;
strongly opposed by the Pharisees, but employed by the Jews of the
Dispersion, and used in the courts of Herod and Pilate (Acts 21. 37).
4. The official language was =Latin=, that of the Roman Government, but
not used by the Jews, and not generally understood by them.
Blackboard Outline
I. =Origin.=--1. Sem. 2. Abr. 3. Isa. 4. Isr. (12 t.)
5. Jud (Jews). 6. "Remn."
II. =Traits.=--1. Rel. 2. Exc. 3. Cons. 4. Asp. "Mess." 5. Mor.
III. =Mission.=--1. Per. kno. G. 2. Rec. tra. hi. rev. 3. Pro.
Gos. wo.
IV. =Jews Ti. Chr.=--1. Bran. Pal. Dis. 2. Sec. Phar. Sadd.
1.) Nam. 2.) Aim. 3.) Spir. 4.) Bel. 5.) Inf. 6.) Evils.
3. Gen. 1.) Sin. 2.) "Dev." 3.) Pro.
V. =Lang.=--1. Heb. 2. Ara. (Syr.-Chal.). 3. Gre. 4. Lat.
Questions for Review
To what people did Jesus Christ belong? From what
great family of races did that people spring? What
were the traits of this race? Who was the ancestor of
the Jews, and what were his traits of character? How
were the Jews gradually selected from among the
descendants of Abraham? To which of the twelve tribes
did most of the Jews belong? What was "the remnant" in
Old Testament history? Name five traits of the Jews as
a people. What was the mission of the Jewish people?
What were the two great branches of the Jews in the
time of Christ? What were their two sects? What were
the differences between these sects? Who were the
Gentiles? Into what three classes were they divided?
What four languages were found among the Jews in the
time of Christ?
THIRD STUDY
The Life of Christ
The central figure in all the Bible is Jesus Christ. Note his importance
in the Old Testament (John 5. 39; Luke 24. 27; Acts 10. 43). Note his
prominence in all true gospel teaching (1 Cor. 2. 2). Note his relation
to every man (John 1. 9.) (Rev. Ver.) We have, then, an interest in
Jesus Christ deeper than in any other man who ever lived.
I. Let us notice some =General Aspects of his Life=.
1. It was a =short= life. This man, who has influenced the world more
than any other, lived less than thirty-five years. His age at the
beginning of his ministry we learn from Luke 3. 23; and the duration of
his ministry was not more than three years and a half at the longest.
2. It was a life =passed wholly in Palestine=. Only once do we read of
his journeying near any other country, and it is not probable that he
went beyond its borders (Mark 7. 24). The only times of direct contact
with Gentiles are mentioned (Mark 7. 25, 26; John 12. 20-22). He never
enjoyed the benefits of foreign travel, of communion with learned men in
the great cities, of studies at the universities of Athens or
Alexandria. All his knowledge came from within.
3. It was a life =among the common people=. He lived in a despised
province (John 7. 41, 52). He came from a despised town (John 1. 46). He
was a working mechanic (Mark 6. 3). He received only a common education
(John 7. 15). His manner of life during his ministry (Matt. 8. 20). Yet
out of these lowly surroundings grew up the one exalted character, the
one perfect life, in all human history.
4. It was an =active= life. The first thirty years may have been spent
in quiet preparation, but the three years of his ministry were very
busy. See pictures in Mark 1. 36-38; 2. 1-4; 6. 31-34. Notice the
hyperbole in John 21. 25, which is not to be taken literally. But if
the whole life of Jesus were related with the minuteness of the day
between the sunset of the Last Supper and that of the burial the
narration would require one hundred and eighty-five books as large as
the Bible.
II. Let us arrange the events of Christ's life in chronological order,
grouping them into =Seven Periods=.
1. The first period is that of =The Thirty Years of Preparation=, of
which we notice the following facts:
1.) It begins with his Birth (Luke 2. 7), and ends
with his Temptation (Matt. 4. 1).
2.) It is related mainly by Luke (Luke 1-4) with some
facts in Matthew (Matt. 1. 2; 4. 1-11), and a brief
mention of its closing events in Mark (Mark 1. 9-13).
3.) It was passed mainly in Galilee, though with
isolated events in Judea, in Egypt (Matt. 2. 14, 15),
and in Peræa. See John 1. 28.
4.) It was the longest of all the periods, embracing
nine-tenths of his life; yet it is the one having the
fewest incidents recorded; and of eighteen years in it
absolutely no events are known.
2. Next is =The Year of Obscurity=. In this and the two succeeding
periods the year is not a precise epoch, and may have been a little less
or a little more.
1.) It begins with the first followers (John 1.
35-37), and ends with the return to Galilee (John 4.
43, 44).
2.) It is related only by John, who, of all the gospel
writers, records the visit of Jesus to Judea and
Jerusalem.
3.) It was passed principally in Judea, though with
visits to Galilee, and on the way a visit to Samaria.
4.) It is justly called a "year of obscurity," for we
know but little concerning either its aims, its
events, or its results. It was accompanied with
miracles (John 3. 2; 4. 45). It attracted attention
(John 3. 26; 4. 1). Yet at its close we find that the
followers of Jesus were few, and he went to Galilee to
begin his ministry anew.
3. =The Year of Popularity=, in marked contrast with the preceding
period.
1.) It begins with the Rejection at Nazareth (Luke 4.
14-30), and ends with the Discourse on the Bread of
Life (John 6. 25-71), a day or two after the miracle
of Feeding the Five Thousand.
2.) It is related by Matthew, Mark, and Luke, with
some additional incidents by John.
3.) The scene of the Saviour's ministry was in
Galilee, which he traversed extensively during this
year. One visit to Jerusalem is related by John (John
5. 1, 2).
4.) It was a year of great activity, spent in
incessant journeys, preaching, and works of mercy, and
the most popular period of the Saviour's life, when
the crowds were greatest and the people seemed ready
to accept Jesus as the Messiah of Israel. Yet at its
close, as before, he was left alone with his twelve
disciples (John 6. 66-68).
4. Another period we find in =The Year of Opposition=, again contrasted
with the year before it.
1.) It begins with the Retirement to Phoenicia (Mark
7. 24) and ends with the Anointing by Mary (John 12.
1-3).
2.) It is recorded in all the gospels in almost equal
measure, Luke giving the most complete account of the
ministry in Peræa, and John, as usual, relating the
visit to Judea.
3.) This period is peculiar in the fact that in it
Jesus visited all the five provinces of Palestine. We
find him in Decapolis (which was a part of the Bashan
district) (Mark 7. 31); passing through Galilee (Mark
9. 30); also through Samaria (Luke 9. 51, 52); in
Peræa (Mark 10. 1), and in Judea (John 11. 7).
4.) This part of the Saviour's life has been variously
characterized as "a ministry of sorrow and
humiliation," "a year of instruction," and "a period
of retirement." All are correct, for during this, the
last year of his life, Jesus sought to be alone with
his disciples, and in order to escape the crowds
visited places where he was unknown. He aimed to
instruct his disciples in the deeper truths of the
gospel, to prepare their minds for his approaching
death and for their mission as apostles (Matt. 16.
21).
5. We now approach the close of Christ's life on earth, and the
narration is more detailed as the cross comes nearer to view. Our next
period is =The Week of the Passion=.
1.) Beginning with the Triumphal Entry on the Sunday
before the Passover (John 21. 12, 13), it ends with
the Agony in the Garden about midnight on Thursday
(Matt. 26. 36); thus embracing strictly but five days.
2.) It is related in all the gospels, John alone
adding the teaching given at the Last Supper (John
13-17).
3.) All the events of this period took place in or
near Jerusalem.
4.) This was the last call of Christ to the Jews of
Jerusalem, and his final rebuke for their rejection of
his ministry.
6. =The Day of the Crucifixion.= The most important day in all earth's
history was that when Jesus died upon the cross. It is also the day
whose events are narrated more fully than any other in the Bible annals.
Therefore we study it apart from the rest of the week as a separate
period.
1.) It begins with the Arrest (Matt. 26. 47), soon
after midnight, Friday A. M., the day of the Passover,
and ends at about sunset of the same day with the
Burial (Matt. 27. 59, 60).
2.) Each gospel adds its portion to the account, that
of John, an eye-witness of all the events, being the
most complete.
3.) The events took place in Jerusalem; but few, if
any, of the localities are known with certainty.
4.) In the scenes of this day we see Jesus as the
suffering Saviour, bearing the sins of the world.
7. Last of all come =The Forty Days of Resurrection=.
1.) From the Resurrection, early on the first Easter
Sunday (Matt. 28. 1-8), to the Ascension, forty days
afterward (Acts 1. 1-3).
2.) All the gospels give accounts of the appearances
of the risen Saviour, but Luke alone tells the story
of his Ascension (Luke 24. 50, 51; Acts 1. 9-11).
3.) The manifestations of Christ after his
Resurrection took place in and near Jerusalem, near
the village of Emmaus (Luke 24. 13), and in Galilee
(Matt. 28. 16; John 21. 1).
4.) During this period the visible revelation of
Christ was not constant, but occasional; to his
disciples only, never to his enemies; and of a
spiritual body, which was freed from the restraints of
the flesh (Mark 16. 12; Luke 24. 31; John 20. 19).
Blackboard Outline
I. =Gen. Asp.= 1. Sh. 2. In Pal. 3 Am. com. peo. 4. Ac.
II. =Sev. Per.=
1. =Th. Ye. Prep.= 1) Bir-Temp. 2) Lu. Mat. Mar. 3) Gal.
4) Long. few inc.
2. =Ye. Obs.= 1) Fir. Foll.-Re. Gal. 2) Jno. 3) Jud. 4) Obs.
3. =Ye. Pop.= 1) Re. Naz-Dis. B. L. 2) M. M. L. 3) Gal. 4) Act.
4. =Ye. Opp.= 1) Re. Ph.-An. Ma. 2) All Gos. 3) All Prov.
4) Instruc.
5. =We. Pass.= 1) Tri. En.-Ag. Gar. 2) All Gos. 3) Jer.
4) Las. Ca.
6. =Day Cru.= 1) Arr.-Bur. 2) All Gos. 3) Jer. 4) Suff. Sav.
7. =For. Da. Res.= 1) Res.-Asc. 2) All Gos. 3) Jud. Gal.
4) Spir. bod.
Questions for Review
In what respects is Jesus Christ the central figure in
the Bible? How long was Christ's life on the earth?
Where was it passed? Among what class of people did
Jesus live? How do we know that Jesus led an active
life? What is the first of the seven periods into
which his life is divided? With what events does the
first period begin and end? Which gospel relates the
most of this period? Where was it mainly passed? How
long was it? What is the second period called? What
are its first and last events? By whom is it related?
Where was it passed? What were its results? What is
the third period called? With what events did it begin
and end? By what evangelists is it related? In what
province was it passed? What is the fourth period
called? With what events did it begin and end? What
provinces were visited during this period? What were
the traits of Christ's ministry at this time? What is
the fifth period called? How long was it? What in this
period is related by but one evangelist? Where did its
events take place? What is the sixth period called?
How long was it? With what events did it begin and
end? Which account is most complete? What is the
seventh and last period called? What were its first
and last events? Which gospel alone relates the
ascension? What were the traits of Jesus during those
days?
FOURTH STUDY
The Thirty Years of Preparation
From the Birth of Jesus to His Temptation.
We have before us the longest of all the divisions in the history of
Jesus, embracing thirty of his thirty-three years of life, and the one
concerning which we know the least.
I. Let us study the =Places= connected with this period. These we group
according to locality, and not in the order of their events. Beginning
in the north and traveling southward we note the following places:
1. =Nazareth, his early home=, in Galilee, due west of the southern
point of the Sea of Galilee. Here Joseph and Mary lived before the birth
of Jesus (Luke 2. 39); here Jesus was brought up (Luke 4. 16); and here
he was living up to the time of his baptism (Mark 1. 9).
2. =Bethabara= (Rev. Ver., Bethany), =the place of his baptism=. This
was in the Jordan valley, south of the Sea of Galilee. (John 1. 28).
3. =The wilderness, the place of his temptation.= (Matt. 4. 1.) This was
probably the rocky desolate region of Judea, near the head of the Dead
Sea.
4. =Jerusalem, the place of the Temple=; the Jewish capital, due west of
the northern point of the Dead Sea. Find three visits of Jesus to the
temple during this period. 1.) In his infancy (Luke 2. 22). 2.) In his
youth (Luke 2. 42). 3.) In his manhood (Luke 4. 9).
5. =Bethlehem, the place of his birth.= (Matt. 2. 1). This was six miles
south of Jerusalem, in Judea.
6. =Egypt, the place of his refuge.= (Matt. 2. 14). This was the land
south-west of Palestine, where Jesus was taken in his infancy in order
to escape from King Herod.
Let the student 1.) Draw a map showing these places. 2.) Memorize the
list. 3.) With each place name its event in the life of Jesus. 4.) Find
other events of Scripture history connected with these places.
II. Let us arrange in order the =Events= of this period. 1. =The
annunciation of his birth.= 1.) To Mary (Luke 1. 26-38). 2.) To Joseph
(Matt. 1. 20, 21). 3.) To Simeon (Luke 2. 25, 26). 4.) To the shepherds
(Luke 2. 8-11).
2. =The birth at Bethlehem.= Note the purpose for which Joseph and Mary
went to Bethlehem (Luke 2. 1-4). The circumstances of his birth (Luke 2.
6, 7).
3. =The welcome to the child.= 1.) On the night of his birth (Luke 2.
15). 2.) A few days later (Matt. 2. 1, 11). 3.) In the temple (Luke 2.
25-28, 36, 38).
4. =The refuge in Egypt= (Matt. 2. 13-15). This may have been for a few
weeks, a few months, or for a few years.
5. =The childhood at Nazareth= (Matt. 2. 22, 23; Luke 2. 39, 40). By
what route would the journey from Egypt be made?
6. =The visit to the temple.= Read the account in Luke 2. 41-52, and
notice: 1.) The age of Jesus. 2.) The object of the journey. 3.)
Probable route. 4.) Where he tarried and why. 5.) The objects of his
interest. 6.) Traits of his character shown.
7. =The silent years.= From the age of twelve to that of thirty no
events are named. His home was still at Nazareth (John 1. 45).
8. =The woodworker at Nazareth.= From the fact that Joseph is not
referred to after the visit to the temple it may be presumed that he
died before the ministry of Jesus began. He had been a "carpenter"
(Matt. 13. 35); although the word means, more precisely, "a skilled
worker in wood," and may refer to the making of almost anything except
houses, which were not built of wood. Jesus followed the same trade
(Mark 6. 3) and, as the oldest son, supported his widowed mother and
younger brothers and sisters (Mark 6. 3).